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1)

(a) What is the case of 'ha'Marbeh ba'Ma'asros'?

(b) May he eat the remainder of the produce?

(c) What does the Mishnah in D'mai mean when it says 'u'Ma'asrosav Mekulkalin'?

(d) How do we refute the Kashya from here on Rabah, who holds 'Kol she'Eino ba'Zeh Achar Zeh, Af be'Bas Achas Eino' (in which case none of the crop should have become Ma'aser)?

(a) What does Rabah say (re. Ma'aser Beheimah) in a case when the tenth and the eleventh animals entered the pen simultaneously?

(b) Considering that one cannot declare half an animal Ma'aser Beheimah, how will Rabah reconcile this with his own principle? In what way is Ma'aser Beheimah different?

(c) What does the Mishnah there say in a case where the owner declared the ninth animal to be the tenth, the tenth, the ninth, and the eleventh, the tenth?

(d) What is the status of all three animals? What happens to them?

(a) In the previous case, what would the Din have been had he declared the eleventh animal to be the tenth after declaring the tenth to be the tenth?

(b) According to Chizkiyah, if someone Shechts his Korban Todah on eighty Chalos (instead of forty), forty of them are Kadosh.
What does Rebbi Yochanan say?

(c) Based on the fact that the Kedushah does not take effect on Chalos Todah which were declared Hekdesh erroneously, nor will it take effect on a second set of forty Chalos, what problem does this create for Rabah? From which opinion is the Kashya?

(a) We answer this Kashya by referring to Rebbi Yehoshua ben Levi's interpretation of the Machlokes (between Chizkiyah and Rebbi Yochanan).
What will be the Din, according to Rebbi Yehoshua ben Levi, if the owner said ...

1. ... 'Yikadshu Arba'im mi'Toch Shemonim'?
2. ... 'Lo Yikadshu Arba'im Ela-im-Kein Yikadshu Shemonim'?

(b) Then in which case do they argue?

(c) What is now Chizkiyah's reason? On what grounds are forty of the Chalos Kadosh?

(d) And what does Rebbi Yochanan then hold?

(a) Rava established our Mishnah ('ha'Mekadesh Ishah u'Bitah ... ') like Rabah ('Kol she'Eino ba'Zeh Achar Zeh ... ').
What principle is Rava about to teach, that could serve equally well as the source of our Mishnah?

(b) Then why did he cite Rabah's principle instead?

(c) According to Rava, 'Kidushin she'Ein Mesurin le'Bi'ah, Lo Havu Kidushin'.
What does Abaye say?

(d) Rava cites bar Ahina as his source.
What did bar Ahina learn from "Ki Yikach Ish Ishah u'Ba'alah"?

(a) What can we infer from our Mishnah 'ha'Mekadesh Ishah u'Vitah ... Einan Mekudashos'? How is this a Kashya on Rava?

(b) Rava counters from the Seifa, which seems to support his opinion.
In the case of the five women, what can we imply from the conclusion 'Ein Achyos Mekudashos'?

(c) Why can the Tana not be speaking when the Mekadesh said (with re. to the five women) 'Kulchem'?

(d) What is the case of 'K'ni At va'Chamor'?

7)

(a) If the Mekadesh did not say to the women 'Kulchem', what then did he say?

(b) How is this a support for Rava?

(c) How does ...

1. ... Abaye then add to the Seifa? What did the Mekadesh say to the women which will explain why neither sister is betrothed, even though he was Mekadesh only one of them?
2. ... Rava explain 'Ishah u'Bitah O Ishah va'Achosah ke'Achas' in the Reisha?

(a) How does Rava establish the Mishnah in 'ha'Omer' 'ha'Mekadesh es Bito S'tam, Ein ha'Bogros bi'Ch'lal' implying that the Ketanos are all included (even though it cannot lead to Bi'ah)?

(b) Then why does the Tana refer to 'Bogros' (in the plural)?

(c) What is the problem with this explanation?

(d) We answer initially that the Tana speaks when the Bogeres appointed her father a Sheli'ach, and he is coming to teach us that in such a case, a man would give precedence to his small daughter, because of the financial gains involved.
How do we finally explain the Mishnah, even assuming that the Bogeres grants her father permission to keep the Kidushin money himself?

(a) What does Rebbi Meir in the Mishnah in ha'Omer say about a man who has a number of daughters from two wives, and who declares that he betrothed his big daughter? Which of the daughters does this title not cover?

(b) How does Rava reconcile his opinion (re. 'Kidushin she'Ein Mesurin le'Bi'ah') with Rebbi Meir?

(c) How does he prove his explanation from the Lashon 've'Eini Yode'a ... '?

(d) If Rebbi Meir is speaking when the father only forgot afterwards, then what is his Chidush?

(a) What does the Mishnah in Yevamos say about 'Mi she'Kidesh Achas mi'Sh'tei Achyos ve'Eini Yode'a Eizoh Kidesh'?

(b) We have the same problem with Rava from this Mishnah, we give the same answer ('ke'she'Hukru ... ') and we even bring the same proof (from the Lashon 've'Eini Yode'a'). The Tana's Chidush lies in the Seifa.
What does he say in the Seifa in a case where the Mekadesh dies leaving ...

1. ... one brother?
2. ... two brothers?

(c) What Chidush does the Seifa come to teach us?

(d) What will be the Din if they both go ahead and perform Yibum?

(a) In the same Mishnah in Yevamos, the Tana discusses 'Shenayim she'Kidshu Sh'tei Achyos, Zeh Eino Yode'a Eizoh Kidesh, ve'Zeh Eino Yode'a Eizoh Kidesh'.
What is the Tana rule in this case?

(b) Rava explains this exactly as he explained the previous section. And there too, the Chidush lies in the Seifa.
What does the Tana say in the Seifa if both men dies, assuming that ...

1. ... each man has one brother?
2. ... one of them had one brother and the other one had two?

(c) What is the Tana's Chidush, according to Rava? What is the Tana teaching us here that we do not already know from the Reisha?

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